and John were all called on the same day, and three of the four (Peter, James, and John) were distinguished by the peculiar intimacy and confidence of Jesus. Andrew is the least noticed of them; and except in the account of his appointment to the apostleship, or where he is included in the general mention of the Apostles, or enumerated in the list of them, he is scarcely mentioned again in the New Testament. It is only on three other occasions that he is distinctly mentioned: first, when Jesus fed five thousand men with five loaves and two fishes; again when certain Greeks desired to see Jesus, just before his crucifixion; and the third time when with Peter, James, and John he inquired about the time of the destruction of the temple and the signs which were to precede it. It is observable that these three slight notices occur in the gospel of Andrew's early friend and townsman, John; and in the first instance, as well as in the account of his first interview with Jesus, John describes him as "Simon Peter's brother," as if he was chiefly known from his connexion with his more eminent relative. (Matt. iv. 18 to 22. x. 2.; Mark, i. 16 to 20. 29. iii. 18. xiii. 3.; Luke, vi. 14.; John, i. 28. 35 to 42. 44. vi. 8, 9. xii. 22.)

This is all that we learn from the New Testament respecting Andrew; other particulars have been gathered from more remote and less trustworthy sources by Cave, Tillemont, Fabricius, and others. According to Eusebius, there was a tradition that Andrew preached the gospel in Scythia; and if we understand Eusebius to quote the words of Origen (which it is probable he does), the tradition, from its antiquity, is entitled to respect. (Eusebius, Eccles. Hist. iii. 1.) By Scythia we are here to understand the country on the coast of the Euxine, or Black Sea, north of the Danube. Gregory of Nazianzen, a little later than Eusebius, makes Andrew to have laboured in Epirus; Jerom, contemporary with Gregory, assigns Achaia to him as the scene of his labours. These appear to have been the earliest traditions, and they are by no means inconsistent with each other, and with the generally received account of his martyrdom at Patræ in Achaia, now Patras. Eucherius of Lyon, and Isidore of Seville, repeat the statement of his preaching in Scythia, and Isidore adds Achaia. The Greek writers of a subsequent date place Pontus, Bithynia, and Thrace, and the great city of Sebastopolis on the eastern coast of the Euxine, among the places where he preached the gospel; and ascribe to him the foundation of the see of Byzantium, over which he is said to have ordained Stachys, who is mentioned by St. Paul (Rom. xvi. 9.). A Greek MS., communicated by Dodwell to Cave, and printed at length by Cave in his "Scriptorum Ecclesiasticorum Historia Lite

303), gives these statements professedly on the authority of Dorotheus of Tyre, a reputed martyr of the reign of Julian the Apostate. The anonymous author of the MS. professes to have translated these extracts from the Latin of Dorotheus, in the consulship of Philoxenus and Photius (A.D. 525 or 526), on occasion of a dispute between the bishops of Rome (Pope John I.) and of Constantinople with respect to the antiquity of their respective sees. Cave thinks the supposed translator forged the extracts; but admitting this, they belong to the early part of the sixth century, and probably represent the then prevalent traditionary opinion of the Constantinopolitan Christians. Some writers extend the labours of Andrew to the country of the Sogdi and Sacæ, especially the author of the Greek version (with additions) of Jerom's "Catalogus Scriptorum Ecclesiasticorum." If this version, which is commonly ascribed to Sophronius, a contemporary of Jerom, were undoubtedly genuine, the antiquity of the testimony would render it worthy of regard, but its genuineness is at least doubtful. The passage relating to St. Andrew is quoted almost word for word by Oecumenius, a writer of uncertain date, but posterior to the year 800. The Menology of the Emperor Basil briefly records his labours in Bithynia, Pontus, Thrace, and Scythia, and in the city of Sebastopolis, and states that he was put to death at Patras. Nicephorus, patriarch of Constantinople (in the ninth century), in his "Chronography," and Nicephorus Callistus in his "Ecclesiastical History" (ii. xxxix.) affirm the foundation of the church at Byzantium and the appointment of the first bishop, Stachys, by St. Andrew; and the latter, who lived in the earlier part of the fourteenth century, adds Cappadocia and Galatia to the countries enumerated as the scene of his labours. The Russians have a tradition that he preached in their country.

To arrange from scanty and doubtful traditions or statements of such various dates, a narrative of the Apostle's labours after he left Judæa would be impossible. That he, as well as the other Apostles, did leave Judæa is probable from the silence of the Acts of the Apostles with respect to all of them (except St. James the Less), after the holding of what is termed the first council at Jerusalem (Acts, xv.) about the middle of the first century; and the general concurrence of the ecclesiastical writers renders it probable that Andrew visited the shores of the Euxine, and from thence travelled into Greece. That he visited particular towns, as Heraclea, Amastris, Sinope, Amisus, Trapezus, Sebastopolis, and Byzantium (all which are mentioned) is probable enough, but cannot be positively affirmed without stronger evidence than we have. As to the particular incidents which ecclesiastical writers have recorded, they are

All that can be said of them is that they may be true, but we cannot know that they are. Stories such as those given by the pseudoAbdias [ABDIAS] in his "Historia Certaminis Apostolici," may be rejected.

The Greek Menology of the Emperor Basil gives an account of the martyrdom of St. Andrew under the 30th November; and an account of his martyrdom, professedly written by his disciples, the presbyters and deacons of the churches of Achaia, is given in Surius's work, "De Probatis Sanctorum Vitis," under the same date. It is given with the Greek original in the first volume of the "Bibliotheca Patrum" of Gallandius. The Greek was first published at Leipzig by C. C. Urog, A. D. 1749, from a MS. of the fourteenth century in the Bodleian Library at Oxford. This account, which is tolerably ancient, states that he was put to death at Patræ in Achaia, where he had made many converts, by Ægeas the proconsul. He was scourged, and then bound

-Tillemont, Mémoires, tom. i.; Cave, Antiquitates Apostolicæ ; Fabricius, Salutaris Lux Evangelii toti Orbi per divinam Gratiam exoriens; Gallandius, Bibliotheca Patrum, tom. i. pp. 145. seq.)

J. C. M.

ANDREW, TOBIAS. [ANDREE, TOBIAS.]

ANDREW VLADIMIROVICH, a son of Vladimir Monomach [VLADIMIR MoNOMACH], was born in 1102, and was prince of Pereyaslavl during the contests between the Olgoviches and the Vladimiroviches, the descendants of Oleg and Vladimir. When Vsevolod Olgovich had made himself grand prince of Kiev, he commanded Andrew to deliver up Pereyaslavl in exchange for Kursk, to which Andrew made the singular reply, that he preferred death in the country of his father and his grandfather to princedom in a country where his father had not been prince. Vsevolod sent his brother Sviatoslav to drive Andrew out, but Andrew de

ing day. "These things took place," says the narrative, " on the day before the calends of December (30th November);" but whether this was the day on which he was bound to the cross, or the day on which he died, is not clear. Whether the account contains any, or what truth, it is hard to say; but it is not, as it professes to be, a contemporary account: and some circumstances, as for instance the Greek name of the proconsul, have a suspicious look. Still we are inclined to receive the account so far as the fact and place of the Apostle's martyrdom are concerned, inasmuch as it appears to have been an ancient and uncontradicted tradition of the Christian church. He is commonly supposed to have suffered on a cross formed like the letter X, but this opinion does not appear to be very ancient. One of the fathers (Peter Chrysologus, of the fifth century) states that he was crucified on a tree. The year of his martyrdom is unknown; and there are considerable difficulties in fixing on any probable time; some bring it down to the time of the Emperor Domitian (A. D. 95). A body, said to be that of St. Andrew, was removed from Patræ to Constantinople in the time of the Emperor Constantine, thus showing that he was then believed to have died (whether

his princedom till his death on the 22d of January, 1141. He was named by his subjects "The Good." (Article by Kraevsky in Entsiklopedechesky Lexikon, ii. 277.) T. W. ANDREW. [WITHMAN.]

ANDREW YAROSLAVOVICH, the younger brother of Alexander Nevsky, was the first great prince of Vladimir, under the appointment of the Mongol Tartars, rebelled against them in 1250, and was obliged to take flight from Russia on his defeat. [ALEXANDER NEVSKY.] In 1257, on the death of Batu Khan, he ventured to return to Russia, obtained his pardon from the successor of Batu, and lived in submission as prince of Suzdal till his death in 1264. (Article by Kraevsky in Entsiklopedechesky Lexikon, ii. 282, 283.)

T. W.

ANDREW YUREVICH, the son of Yury, or George Vladimirovich, great prince of Suzdal, was born at Suzdal in the year 1110. The ambition of his father was to obtain the princedom of Kiev, which at that time conferred a pre-eminence over the other independent princes of Russia; and he succeeded in his object, first in 1149, and a second time, after a dethronement, in 1154. There were no less than nine changes of the governing power in Kiev during a period of

bourhood. Gregory of Tours relates that manna, in the form of meal, or a miraculous stream of odoriferous oil used to flow from his tomb on the day of St. Andrew (30th November). "The Acts of St. Andrew," a spurious work, are mentioned by Fabricius in his "Codex Apocryphus Novi Testamenti." They were received as genuine by some of the heretical sects. These acts of St. Andrew are not to be confounded with the account of his martyrdom noticed above. (The ancient authorities for the life of St. Andrew are

wars more deserving of the sarcasm of Milton against the battles of the Heptarchy, that they were "the contests of kites and crows." In these wars Andrew distinguished himself by his bravery, and was rewarded, when his father had become prince of Kiev, by the principality of Suzdal. On the death of George in 1157, his son made no attempt to secure the succession to Kiev, but gave all his attention to strengthening and fully establishing his power in the principality of Suzdal. It had hitherto been the custom of the Russian princes to consider their power as a property belonging not to themselves individually, but to their family in general; and it was common to see even those who had made conquests from the neighbouring chiefs distribute them at once among their own brothers or kinsmen. The spirit of Andrew's government was as much the reverse as in opposition to the public feeling he dared to make it; and he even seized on fiefs which his brothers already possessed, to increase his own authority. He persuaded the Novgorodians to receive a son of his own as their prince, in opposition to one proposed by Rostislav, prince of Kiev; he gained conquests over the Bulgarians; and in 1169, after a series of the most complicated intrigues, Kiev itself fell under his power, being captured by his son Mstislav Andreevich from Mstislav Iziaslavich, the successor to Rostislav. In the next year, Mstislav Andreevich besieged Novgorod, which had revolted, but the Novgorodians having brought in their despair an image of the Virgin Mother to the walls of the city, were so inspirited by fancying they saw it weep, that they rushed out and completely routed and dispersed the enemy, taking such a number of captives that it is recorded that ten men of Suzdal were sold in the streets of Novgorod for a grivna, a sum at present equal to an English penny. In 1171, however, the Novgorodians, compelled by hunger, submitted themselves unconditionally to Andrew's will. He was less fortunate with Kiev, where Mstislav Rosttislavich, whom he had appointed to be prince there, revolted and defeated Andrew's army of fifty thousand men. Andrew, who had lost his own son Mstislav, and was universally detested, was unable to renew the war. He perished by the hands of conspirators at his palace of Bogolyubovo, near Vladimir, on the 24th of June, 1174. The populace plundered his palace immediately on hearing of his death, and dragged his body through the streets. It was three days before it was even placed within the precincts of a church, as there was nobody to open the door, all the officials having got drunk on the occasion. Such was the treatment received by Andrew immediately after his death. At the present day, more than six centuries later, his memory is still fresh, and has long been popular with the inhabitants of Vladimir, who observe the day of his death with as much ceremony as the most sacred days of the church. In a lake, at a short distance, are some small floating islands of turf, and it is a tradition of the Vladimirians that these are the murderers of Andrew, that after his death they were, by order of his brother Michael, sewn up in baskets and thrown into the lake, but that the water refused to receive them; and that there they are doomed to float till the day of judgment, while every midnight their groans are distinctly audible.

The ambition of Andrew apparently aimed at the union of the greater part of Russia under his sway. It is considered by some historians, that if this object could have been achieved, the invasion of the Tartars in the earlier part of the following century might probably have produced no more durable effects in Russia than it did in Hungary and Germany, a short though deadly shock, instead of a tedious slavery of a quarter of a thousand years. The actual effect of Andrew's measures seems however to have been to weaken the principle of unity instead of restoring it. It is from the death of his father, Yury Dolgoruky, or George the Long-handed, that the almost entire isolation of the Russian principalities may be dated. The supremacy of the prince of Kiev was abolished, and during the life of Andrew Russia presented the appearance of ten almost independent kingdoms, an easy prey to a strong invader. (Article by Kraevsky in Entsiklopedechesky Lexikon, i. 277-282.; Ustrialov, Russkaya Istoriya, i. 160. 176, &c.)

T. W.

ANDREWE, LAURENCE, a scholar and translator of books, and a printer in the early part of the seventeenth century. The time of his birth is unknown. He appears to have been a native of Calais, where he passed his early life. In 1510 he translated "The wonderful Shape and Nature of Man, Beasts, &c." printed at Antwerp by Doesborowe. He soon afterwards settled in London as a printer "in the sygne of the Golden Crosse" in Fleet Street. Here he published, in 1527, "The grete Herball, whiche gyueth parfyt Knowledge and Understandyng of all Maner of. Herbes," &c. folio. In the same year he printed "The vertuose Boke of Distyllacyon of the Waters of all Maner of Herbes, with the Fygures of the Styllatoryes, first made and compyled by the Thyrte Yeres Study and Labour of the moste conynge and famous Mayster of Phisyke Master Jherom Brynswyke, and now newly translate out of Duyche into Englysshe," &c. folio. Although he only appears on the title-page as the printer, it is probable that Andrewe translated this work. Two other works printed by him, but without dates, have been preserved: "The Myrrour and Dyscrypcyon of the Worlde," &c. and "The Directory of Conscience," &c. In 1537 appeared "The Valuacion of Golde and Siluer, made in the famous Cite of Antwarpe, and newly translated into Englishe by me Laurens Andrewe.” This being printed at Antwerp without a printer's name, is supposed to intimate that Andrewe was himself the printer, and had removed to that city. (Ames' Typographical Antiquities by Herbert, i. 412-413., where the titlepages of the above works will be found at length.)

J. H. B.

ANDREWE, THOMAS, wrote a poem called "The unmasking of a Feminine Mach

ANDREWES, GERARD, D.D., an English divine and popular preacher, was born at Leicester in 1750. He studied at Westminster School, and Trinity College Cambridge; he became alternate evening preacher

and recreation was walking by himself or some other selected companion, with whom he might conferre and argue, and recount their studies." After he had been three years at the university, his habit was to come up to London twice a year to visit his parents, and during his stay, with the assistance of a master, whom his father had procured beforehand, that no time might be lost, he used to learn some language or art, which he had not attained before; and he was accustomed to

pitals; and was successively rector of Mickleham, rector of St. James's Westminster, and dean of Canterbury. He died the 2d of June, 1825. Though a man of high popular reputation, he left no further memorial of his talents than "A Sermon," 1798; "A Sermon preached at St. Nicholas, Deptford, June 6. 1803, before the Trinity Brethren;" and the substance of some lectures on the Liturgy, published in "The Pulpit of Onesimus" in 1809. (Gent. Mag. xcv. 84.; Annual Biog. 1826.) J. H. B.

ANDREWES, or, as the name is now com

don and Cambridge, to and fro, till he became a bachelor of divinity, and "professed that he would not then have ridden on horsebacke, but that diverse friends began to finde fault with him and misinterpret him, as if he had forborne riding only to save charges."

After taking his degree of bachelor of arts, Andrewes was elected in 1576 fellow of his college. There was but one vacant fellowship, and Andrewes was chosen after an examination, in which his competitor was Mr. Dove, afterwards bishop of Peterborough. "In the meanwhile, Hugh Price, having

bishop of Chichester, Ely, and Winchester successively, was descended from the ancient family of the Andrewes in Suffolk, and was born in Thames Street, in the parish of All Hallows Barking, London, in the year 1555, "of honest and godly parents," says Bishop Buckeridge in his funeral sermon upon Andrewes, "who besides his breeding in learning, left him a sufficient patrimony and inheritance, which is descended to his heire at Rawreth in Essex." His father, after spending most of his time at sea, was chosen, towards the close of his life, master of the Trinity House at Deptford. Andrewes received instruction in grammar learning, first at the Coopers' Free-school Ratcliffe, under Mr. Ward, who "first obtained of his parents that he should not be a prentise," and afterwards at Merchant Tailors' School, under Mr. Mulcaster. Here he "studied hard, while others played, reading late by candle and rising at foure in the morning," and "by his extraordinary industry and admirable capacity, he soone outstript all the scholers under Master Mulcaster's tuition, being become an excellent Grecian and Hebrecian, insomuch as Thomas Wattes, D.D., prebend and residentiary of St. Paul's and archdeacon of Middlesex, who had newly founded some scholerships in Pembrook Hall in Cambridge, sent him thither, and bestowed the first of his said scholerships upon him, which places are (since) commonly called the Greeke scholerships." (Life by Isaacson.) The same biographer tells us, that while Andrewes was a young scholar at the university, "he never loved or used any of the ordinary recreations, either within doores, as cards, dice, tables, chesse, and the like, or abroad, as buts, coyts, bowles, and the like; but his ordinary exercise

much of this young man, that, without his privity, he named him in his foundation of that colledge to be one of his first fellowes there," or rather, as honorary or titular scholar. When he had taken his degree of master of arts, he applied himself to the study of divinity, and being appointed catechist at Pembroke, he read a lecture on the Ten Commandments every Saturday and Sunday at three o'clock, at which not only the under-graduates of his own college attended, but others also "out of other colledges in the university, and diverse also out of the country, did duely resort unto the colledge chappell, as a publique divinity lecture."

He now accepted an invitation from Henry, earl of Huntingdon, president of York, to accompany him to the north, "where God so blessed his painfull preachings and moderate private conference, that he converted recusants, priests and others, to the Protestant religion." After this, Sir Francis Walsingham, secretary of state to Queen Elizabeth, began to take notice of him. "He would never permit him to take any countrey-benefice, lest he and his great learning should be buried in a countrey-church;" but as "his intent was to make him reader of controversies in the university of Cambridge, he assigned him for his maintenance the lease of the parsonage of Alton in Hampshire." (Buckeridge.) Through the same influence Andrewes was preferred to the vicarage of St. Giles, Cripplegate, in London; and subsequently, in 1589, appointed a prebendary and residentiary of St. Paul's, and also a prebendary of the collegiate church of Southwell. "Being thus preferred to his own contentment," he turned his attention to preaching, and soon became celebrated as one of the

St. Giles's, and read divinity lectures at

"a

St. Paul's three times a week in term time. But his exertions in the discharge of the duties attached to his preferments brought him to so infirm a state of health, that for a while his life was despaired of. Upon the death of Dr. Fulke, master of Pembroke, in 1589, he was appointed to the mastership, which he resigned in 1605, place of credit, but of little benefit, for he ever spent more upon it than he received by it." When he became master of his college he found it in debt, but by his care and management he left above eleven hundred pounds in the treasury towards improving the college estate. His next promotion came from Queen Elizabeth. Being pleased with his piety and preaching, she appointed him one of her chaplains in ordinary (at that time there were twelve), and made him first in 1597 a prebendary, and some years afterwards, in 1601, dean of Westminster, and "all this," says Buckeridge, "without all ambition or suite of his owne, God turning the hearts of his friends to promote him for his great worth."

Andrewes did not attain any higher dignity than the deanery of Westminster during this reign, though he had the offer of more than one bishopric. "When the bishopricks of Ely and Salisbury were void, and some things were to be pared from them, some overture being made to him to take them, he refused them utterly." (Buckeridge.) He soon, however, grew into far greater esteem with Elizabeth's successor, King James, who "admired him beyond all other divines, not only for his transcendant gift in preaching but for the excellency and solidity in all kinde of learning." While still dean of Westminster, Andrewes attended the Hampton Court conference as one of the commissioners on the part of the church, and was one of the fortyseven divines who were appointed to make the new translation of the Bible into English. He was at the head of the company of ten who met at Westminster, and had to translate the Pentateuch and the historical books of the Old Testament, from Joshua to the end of the second book of Kings.

When the bishopric of Chichester was vacant, James promoted him to that see, to which he was consecrated, November 3.1605, giving him also, because of the poorness of the bishopric, the rectory of Cheam in Surrey, to hold in commendam, and at the same time he made him his lord almoner. The next year (September, 1606) James summoned several of the Scotch clergy to appear before him at Hampton Court, and deliver their opinion as to the lawfulness of the meeting which had been lately held at Aberdeen by a small number of Presbyterian ministers, in defiance of the royal prohibition. He determined also, that four of his English

episcopacy, and the authority of princes in ecclesiastical matters, hoping that the controversy between the kirk and the hierarchy, being learnedly managed, would bring the Presbyterians out of their mistakes, or at least make them more tractable. Andrewes was one of the four. The text of his sermon, which is extant, is taken from Numbers, x. 1, 2., from which he tried to prove the authority of secular princes for convening synods and councils. The same is the subject of a Latin treatise which he published three years afterwards, and which was occasioned by the following circumstances. James, in his "Defence of the Right of Kings," had asserted the authority of Christian princes over causes and persons ecclesiastical. An answer to this royal treatise appeared under the name of Matthew Tortus. This Matthew Tortus was almoner to Cardinal Bellarmin; but it was supposed at the time that the cardinal himself was the author of the work, and that he assumed the name of his almoner by way of disguise. James appointed Andrewes to answer the cardinal, which he did in the following work: "Tortura Torti, sive ad Matthæi Torti Librum Responsio, qui nuper editus contra Apologiam Serenissimi Potentissimique Principis Jacobi, Dei gratiâ, Magnæ Britanniæ, Franciæ, et Hiberniæ Regis, pro Juramento Fidelitatis," 4to. London, 1609, printed by the king's printer, and dedicated to the king. In this treatise, Andrewes maintains, that "kings have power to call synods and confirm them, and to do all other things, which the emperors before diligently performed, and which the bishops of those days willingly acknowledged to belong to kings."

In the same year that this defence appeared, Andrewes was translated to the see of Ely, to which he was consecrated September 22. 1609, and sworn one of his majesty's privy counsellors of England. He was subsequently made a privy counsellor of Scotland, on the occasion of James's visit to that kingdom. In this office we are told that he spoke and meddled little in civil and temporal affairs, being out of his profession and element; but in cases that any way concerned the church and his calling, he spoke fully and home to the purpose.

In 1610 Bellarmin published "Pro Responsione suâ ad Librum Jacobi, magnæ Britanniæ Regis, cui Titulus est, triplici modo triplex Cuneus;" to which Andrewes rejoined in this treatise, “Responsio ad Apologiam Cardinalis Bellarmini, quam nuper edidit contra Prefationem Monitoriam Serenissimi ac Potentissimi Principis Jacobi, &c., omnibus Christianis Monarchis, Principibus atque Ordinibus inscriptam," 4to. London, 1610.

Bancroft, archbishop of Canterbury, dying in the course of the same year, it was gene